**How do we fall into shirk-i khafi (hidden polytheism) due to ghaflah (heedlessness)?
ghaflah, i.e. heedlessness is the opposite of a state of conscious awareness and remembrance (dhikr, connection with my Rab/Sustainor).
shirk khafi, i.e. hidden shirk/polytheism is ascribing divine qualities to anything other than God/ascribing partnership to God. To hear a more detailed explanation with examples click on this 6 minute video.
>>God’s wholeness reflects in the holisticness of the universe which points to the Unity of God and the Unity of the Divine Names.
>>The Unity of Beauty: a holistic approach. Not only saying the beauty of the red tulip belongs to Its Creator (Oneness of God) but also adding the beauty belongs to the Beautifier of all other things in the universe.
>>Unifying God-tawheed =/ (opposite of ) shirk
>>To unify God and Its names we need to be not a in a state of ghaflah/heedlessness
How do we fall into shirk khafi (hidden shirk):
<<And before God prostrate themselves, willingly or unwillingly, all [things and beings] that are in the heavens and on earth, [33] as do their shadows in the mornings and the evenings. [34] - Qur'an 13:15
Say: "Who is the Sustainer of the heavens and the earth?" Say: "[It is] God." Say: "[Why,] then, do you take for your protectors, instead of Him, such as have it not within their power to bring benefit to, or avert harm from, themselves?" Say: "Can the blind and the seeing be deemed equal? -or can the depths of darkness and the light be deemed equal?" Or do they [really] believe that there are, side by side with God, other divine powers [35] that have created the like of what He creates, so that this act of creation appears to them to be similar [to His]? [36] Say: "God is the Creator of all things; and He is the One who holds absolute sway over all that exists." - 13:16 (Asad)>>
Note33byAsad: The expression yasjud ("prostrates himself" or "prostrate themselves") is a metonym for complete submission to His will (Zamakhshari), that is, to the natural laws decreed by Him with regard to everything that exists. According to most of the classical commentators, those who submit to God willingly (i.e., consciously) are the angels and the believers, whereas the deniers of the truth, who are "not willing" to submit to Him, are nevertheless, without being conscious of it, subject to His will. However, in view of the subsequent reference to "shadows" it is logical to assume that the relative pronoun man relates in this context not merely to conscious beings but also to all other physical objects, whether animate or inanimate-i.e., to "all things and beings that are in the heavens and on earth". (See also 16:48-49 and 22:18.)
Note34byAsad: i.e., the varying lengths of the shadow projected by any material object depend on the position of the sun in relation to the earth; and since the earth's rotation around the sun is -as everything else in the universe - an outcome of God's creative will, the greater length of a shadow in the morning and evening and its contraction towards noon visibly expresses the shadow's subjection to Him.
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ghaflah, i.e. heedlessness is the opposite of a state of conscious awareness and remembrance (dhikr, connection with my Rab/Sustainor).
shirk khafi, i.e. hidden shirk/polytheism is ascribing divine qualities to anything other than God/ascribing partnership to God. To hear a more detailed explanation with examples click on this 6 minute video.
>>God’s wholeness reflects in the holisticness of the universe which points to the Unity of God and the Unity of the Divine Names.
>>The Unity of Beauty: a holistic approach. Not only saying the beauty of the red tulip belongs to Its Creator (Oneness of God) but also adding the beauty belongs to the Beautifier of all other things in the universe.
>>Unifying God-tawheed =/ (opposite of ) shirk
>>To unify God and Its names we need to be not a in a state of ghaflah/heedlessness
How do we fall into shirk khafi (hidden shirk):
- The illusion of: I did, I am doing and I will do –taking ownership of our actions and its results (different than being responsible for my actions and intentions-this tawheed (unifying God) view does not take away my freedom or my responsibility) (stressed out and fearful & outcome oriented rather than process oriented)
- The illusion of: Others did/are doing/will do-giving ownership of others' actions and their results to them. (perception of being a victim)
- The illusion of cause-effect, the false god of "nature": Causes create effects-attributing Divine qualities to the causes themselves
- The illusion of random luck haphazardly chance
<<And before God prostrate themselves, willingly or unwillingly, all [things and beings] that are in the heavens and on earth, [33] as do their shadows in the mornings and the evenings. [34] - Qur'an 13:15
Say: "Who is the Sustainer of the heavens and the earth?" Say: "[It is] God." Say: "[Why,] then, do you take for your protectors, instead of Him, such as have it not within their power to bring benefit to, or avert harm from, themselves?" Say: "Can the blind and the seeing be deemed equal? -or can the depths of darkness and the light be deemed equal?" Or do they [really] believe that there are, side by side with God, other divine powers [35] that have created the like of what He creates, so that this act of creation appears to them to be similar [to His]? [36] Say: "God is the Creator of all things; and He is the One who holds absolute sway over all that exists." - 13:16 (Asad)>>
Note33byAsad: The expression yasjud ("prostrates himself" or "prostrate themselves") is a metonym for complete submission to His will (Zamakhshari), that is, to the natural laws decreed by Him with regard to everything that exists. According to most of the classical commentators, those who submit to God willingly (i.e., consciously) are the angels and the believers, whereas the deniers of the truth, who are "not willing" to submit to Him, are nevertheless, without being conscious of it, subject to His will. However, in view of the subsequent reference to "shadows" it is logical to assume that the relative pronoun man relates in this context not merely to conscious beings but also to all other physical objects, whether animate or inanimate-i.e., to "all things and beings that are in the heavens and on earth". (See also 16:48-49 and 22:18.)
Note34byAsad: i.e., the varying lengths of the shadow projected by any material object depend on the position of the sun in relation to the earth; and since the earth's rotation around the sun is -as everything else in the universe - an outcome of God's creative will, the greater length of a shadow in the morning and evening and its contraction towards noon visibly expresses the shadow's subjection to Him.
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